Journal articles on the topic 'Mohamed Abed Al Jabri'

Muhammad Abed Al-Jabri (1935-2010) is one of the significant philosophical and scientific figures who left their strong and broad imprint in various fields of contemporary Arab culture. Al-Jabri created his philosophy towards various aspects of Arab history. This included philosophy, theology, politics, ethics, and other aspects. His philosophical works culminated in his famous book on "The Arab Mind," in which he dealt with "The Structure of the Arab Mind" and supplemented it with his famous book - "Critique of the Arab Mind." The article's primary task is limited to addressing the intellectual path of Al-Jabri by tracing what he wrote and the content of these works. Besides, in this article, what Al-Jabri wrote is arranged in chronological order in order to clarify the features of the general and particular course of his philosophical creativity. It is a necessary task for scientific research in his philosophy. It provides the reader and researcher with the complete basic set of his books.

Tulisan ini membahas tentang kisah dalam al-Qur’an pada kitab madkhal ila al-Qur’an al-Karim karya M. Abed al-Jabiri. Kajian ini penting untuk melihat konsep kisah al-Qur’an sebagai salah satu pisau analisis untuk menafsirkan al-Qur’an. Disamping itu, dalam tafsirnya ini M. Abed al-Jabiri memiliki gagasan besar tentang pengembangan ulumul qur’an yang menurutnya selama ini hanya berjalan di tempat, sehingga diperlukan analisis baru untuk menangkap pesan-pesan yang ingin disampaikan al-Qur’an. Di dalam kitab ini langkah awal yang dilakukan al-Jabiri adalah merekonstruksi makna al-Qur’an, al-Jabiri memberikan kritik atas berbagai definisi yang telah dikonstruksi oleh para ulama seperti al-Suyuti, al-Syanqiti, al-Isfahani dan lain sebagainya. Selanjutnya, al-Jabiri mengklasifikasi surat-surat al-Qur’an yang berbicara tentang kisah dalam kategori makiyyah dan madaniyyah. Kategori makiyyah, dibagi dalam dua tahap, sedangkan pada kategori madaniyyah hanya satu tahap. This paper discusses the story in the Al-Qur'an in the madkhal ila Al-Qur'an al-Karim by M. Abed al-Jabiri. This study is important to see the concept of the Al-Qur'an story as one of the analytical tools for interpreting the Al-Quran. Besides that, in this interpretation M. Abed al-Jabiri has a big idea about the development of ulumul quran which according to him has only been running in place, so that a new analysis is needed to capture the messages that the Qur'an wants to convey. In this book, al-Jabiri's initial steps were to reconstruct the meaning of the Koran, al-Jabri provided a critique of the various definitions constructed by classical scholars such as al-Suyuti, al-Syanqiti, al-Isfahani and so on. . Furthermore, al-Jabiri classified the letters of the Al-Qur'an which speak of stories in the category of makiyyah and madaniyyah. The category of makiyyah is divided into two stages, while in the madaniyyah category there is only one stage.

Mohammed Abed al-Jabri (1935-2010) is one of the most original Arab philosophers, thinkers, and social theorist of recent times. Al-Jabri, who held the post of Professor of Philosophy at University of Rabat (Moroc- co), is the author of over 30 books—mostly on Arab Islamic thought—of which the best-known are works like Critique of Arab Reason (1984-2001, 4 vols.), Arab Political Reason (1990), An Introduction to the Noble Qur’an (2006), and Democracy, Human Rights and Law in Islamic Thought (2009). Though al-Jabri is “one of the most original and multifaceted philosophers and intellectuals of our time” (p. xii), commands considerable influence on the Arab world, and is regarded as significant and influential as the Irani- an Abdolkarim Soroush, the Egyptian Hasan Hanafi, and the French Mo- hammed Arkoun, he has remained insufficiently recognized in the West or Euro-American scholarship. The volume under review, first of its kind in English, is thus dedicated to exploring and highlighting varied aspects of al-Jabri’s thought, philosophy, and impact. Edited by Zaid Eyadat (University of Jordan), Francesca M. Corrao, and Mohammed Hashas (both from LUISS, University of Rome), this work analyzes and highlights “how al-Jabri has been a fertile intellectual force in the contemporary Arab world” (15). The volume consists of fourteen chapters divided into two parts: Part I is titled ‘Al-Jabri’s Reconstruction of Arab-Islamic Thought’ (Chapters 2-8), and Part II is titled ‘Politics, Ethics, and the Future of the State in the Arab World’ (Chapters 9-14). These are bookended by a foreword (ix-xiii) by Abdou-Filali Ansary and a biograph- ical appendix. The work acts as an “introductory volume for more future work” to be done in the English language “on this far-sighted Arab-Muslim philosopher” (15). What follows below is a survey of some selected chapters from each part of the book, so as to get an impression of what is contained, discussed, and explored in this volume. In the introduction (Chapter 1), the editors situate and contextual- ize the philosophy and legacy of al-Jabri within the broader perspective of contemporary Arab thought. They argue that the volume is focused on an aspect of Arab philosophy, dealing “with a philosophical project that classifies Arab intellectual history and contributes to contemporary Arab political philosophy” (8). Massimo Companini (Chapter 2) explores the work of al-Jabri and Hasan Hanafi vis-à-vis Ibn Khaldun and Ibn Rushd, and tries to find a “Path to Modernity” (41). His main argument is that al-Jabri contends for the “Averroistic” interpretation of the “future of Arab-Islamic culture”, which is both “rationalistic and democratic” (25) and thus fits aptly within the present political trend. Abdul Karim Barghout et al. (Chapter 3) focus on the Syrian thinker George Tarabishi’s (d. 2016) Critique of the Critique of Arab Reason (1996), by expounding their disagreements on Arab history. The differences between al-Jabri and Tabarishi remain over the theoretical frameworks or methodological grounds, not on historical substance. These and other chapters of this part revolve mostly around al-Jabri’s Critique. However, Mariangela Laviano (Chapter 6) provides a “preliminary overview of al-Jabri’s introductory work on the Qur’an” (2006), in which al- Jabri “gives a systematic rereading of the Qur’an and its phenomenon” and provides a “chronological order of decent of revelation (tartīb al-nuzūl), and not the common order/ sequence, i.e., tartīb al-tilāwa/ tartīb al-muṣḥaf” (114). For Laviano, al-Jabri considers the Qur’an a Text which needs to be “studied in its context, but at the same time taking into consideration its sa- credness” (114-115); such a “rational approach helps the reader to look at some Qura’nic verses,…, in the light of historical context” and thus gives “more attention to human rights and rebuilding the Arab world” (120). Part II of this volume is concentrated on exploring “the question of politics and ethics in a-Jabri’s examination of the history of ideas of the Arab-Islamic world.” It highlights his significance and relevance in the pre and post-Arab Spring eras in MENA as well as considers his thought’s pos- sible influence on the “future of the Arab state” (17). Mohsine El Ahmadi (Chapter 9) reflects on the aspects of al-Jabri’s political thought by focusing on the question of state and religion through an exposition of his Critique of Arab Political Reason (1984) and Religion, State, and Implementation of Shari‘a (1996). It clearly reveals al-Jabri’s “intellectual position on Islam and political power” (173), which is mainly “decisive in the reconstruction of modern thought based on the reason and democracy” (172). Ahmadi also focuses on “specific critique of Islamic historicity” (176), and concludes that “Historicity, epistemology, and secularism are dialectical foundations of al-Jabri’s views on Arab-Islamic reform” and thus represent a “major de- velopment in the transformation of Arab-Islamic political thought” (180). Zaid Eyadat and Hanadi Riyad (Chapter 12) focus on al-Jabri’s “effort and his contribution to Arab intellectual thought” by analyzing, critically, his Arab Ethical Reason (2006)—a work yet-untranslated and so unavail- able to an English audience. This chapter aims to introduce it to the West- ern reader while suggesting a “way forward from al-Jabri’s work towards a more creative and peaceful Arab Reason”. The last chapter, “The Arab Possible State: From al-Tahtawi to al- Jabri,” by Mohammed Hashas (Chapter 14), reinvigorates the possibility of a “modern Arab state” based on “Arab-Islamic tradition”, despite various “obstacles encountering its realization”, as manifested, most recently, in the Arab Spring (272). Hashas deliberates on “three Arab political discourse levels”, viz. ‘Arab Renaissance avant-gardists’, ‘Arab Nationhood Discourse’, and ‘State Discourse Around Arab Spring’. Later, he elaborates the state concept in al-Jabri’s thought, concluding that al-Jabri calls for a “democrat- ic modern state”, neither secular nor liberal, which will be based on the three principles of “human rights, the rule of law and rationality” (290). Written by specialists at various stages of their careers, and keeping in view the richness and diversity of topics, Islam, State and Modernity is a significant contribution to exploring the various aspects of al-Jabri’s thought, philosophy, and legacy for a wider readership, on topics ranging from Arab–Islamic thought to the state, politics, ethics, education, and the Qur’an phenomenon. It will prove helpful to students and scholars in a wide range of disciplines, ranging from Middle East Studies to Philosophy. Tauseef Ahmad ParrayAssistant Professor, Islamic Studies, Higher Education DepartmentJammu & Kashmir, India

Mohammed Abed al-Jabri (1935-2010) is one of the most original Arab philosophers, thinkers, and social theorist of recent times. Al-Jabri, who held the post of Professor of Philosophy at University of Rabat (Moroc- co), is the author of over 30 books—mostly on Arab Islamic thought—of which the best-known are works like Critique of Arab Reason (1984-2001, 4 vols.), Arab Political Reason (1990), An Introduction to the Noble Qur’an (2006), and Democracy, Human Rights and Law in Islamic Thought (2009). Though al-Jabri is “one of the most original and multifaceted philosophers and intellectuals of our time” (p. xii), commands considerable influence on the Arab world, and is regarded as significant and influential as the Irani- an Abdolkarim Soroush, the Egyptian Hasan Hanafi, and the French Mo- hammed Arkoun, he has remained insufficiently recognized in the West or Euro-American scholarship. The volume under review, first of its kind in English, is thus dedicated to exploring and highlighting varied aspects of al-Jabri’s thought, philosophy, and impact. Edited by Zaid Eyadat (University of Jordan), Francesca M. Corrao, and Mohammed Hashas (both from LUISS, University of Rome), this work analyzes and highlights “how al-Jabri has been a fertile intellectual force in the contemporary Arab world” (15). The volume consists of fourteen chapters divided into two parts: Part I is titled ‘Al-Jabri’s Reconstruction of Arab-Islamic Thought’ (Chapters 2-8), and Part II is titled ‘Politics, Ethics, and the Future of the State in the Arab World’ (Chapters 9-14). These are bookended by a foreword (ix-xiii) by Abdou-Filali Ansary and a biograph- ical appendix. The work acts as an “introductory volume for more future work” to be done in the English language “on this far-sighted Arab-Muslim philosopher” (15). What follows below is a survey of some selected chapters from each part of the book, so as to get an impression of what is contained, discussed, and explored in this volume. In the introduction (Chapter 1), the editors situate and contextual- ize the philosophy and legacy of al-Jabri within the broader perspective of contemporary Arab thought. They argue that the volume is focused on an aspect of Arab philosophy, dealing “with a philosophical project that classifies Arab intellectual history and contributes to contemporary Arab political philosophy” (8). Massimo Companini (Chapter 2) explores the work of al-Jabri and Hasan Hanafi vis-à-vis Ibn Khaldun and Ibn Rushd, and tries to find a “Path to Modernity” (41). His main argument is that al-Jabri contends for the “Averroistic” interpretation of the “future of Arab-Islamic culture”, which is both “rationalistic and democratic” (25) and thus fits aptly within the present political trend. Abdul Karim Barghout et al. (Chapter 3) focus on the Syrian thinker George Tarabishi’s (d. 2016) Critique of the Critique of Arab Reason (1996), by expounding their disagreements on Arab history. The differences between al-Jabri and Tabarishi remain over the theoretical frameworks or methodological grounds, not on historical substance. These and other chapters of this part revolve mostly around al-Jabri’s Critique. However, Mariangela Laviano (Chapter 6) provides a “preliminary overview of al-Jabri’s introductory work on the Qur’an” (2006), in which al- Jabri “gives a systematic rereading of the Qur’an and its phenomenon” and provides a “chronological order of decent of revelation (tartīb al-nuzūl), and not the common order/ sequence, i.e., tartīb al-tilāwa/ tartīb al-muṣḥaf” (114). For Laviano, al-Jabri considers the Qur’an a Text which needs to be “studied in its context, but at the same time taking into consideration its sa- credness” (114-115); such a “rational approach helps the reader to look at some Qura’nic verses,…, in the light of historical context” and thus gives “more attention to human rights and rebuilding the Arab world” (120). Part II of this volume is concentrated on exploring “the question of politics and ethics in a-Jabri’s examination of the history of ideas of the Arab-Islamic world.” It highlights his significance and relevance in the pre and post-Arab Spring eras in MENA as well as considers his thought’s pos- sible influence on the “future of the Arab state” (17). Mohsine El Ahmadi (Chapter 9) reflects on the aspects of al-Jabri’s political thought by focusing on the question of state and religion through an exposition of his Critique of Arab Political Reason (1984) and Religion, State, and Implementation of Shari‘a (1996). It clearly reveals al-Jabri’s “intellectual position on Islam and political power” (173), which is mainly “decisive in the reconstruction of modern thought based on the reason and democracy” (172). Ahmadi also focuses on “specific critique of Islamic historicity” (176), and concludes that “Historicity, epistemology, and secularism are dialectical foundations of al-Jabri’s views on Arab-Islamic reform” and thus represent a “major de- velopment in the transformation of Arab-Islamic political thought” (180). Zaid Eyadat and Hanadi Riyad (Chapter 12) focus on al-Jabri’s “effort and his contribution to Arab intellectual thought” by analyzing, critically, his Arab Ethical Reason (2006)—a work yet-untranslated and so unavail- able to an English audience. This chapter aims to introduce it to the West- ern reader while suggesting a “way forward from al-Jabri’s work towards a more creative and peaceful Arab Reason”. The last chapter, “The Arab Possible State: From al-Tahtawi to al- Jabri,” by Mohammed Hashas (Chapter 14), reinvigorates the possibility of a “modern Arab state” based on “Arab-Islamic tradition”, despite various “obstacles encountering its realization”, as manifested, most recently, in the Arab Spring (272). Hashas deliberates on “three Arab political discourse levels”, viz. ‘Arab Renaissance avant-gardists’, ‘Arab Nationhood Discourse’, and ‘State Discourse Around Arab Spring’. Later, he elaborates the state concept in al-Jabri’s thought, concluding that al-Jabri calls for a “democrat- ic modern state”, neither secular nor liberal, which will be based on the three principles of “human rights, the rule of law and rationality” (290). Written by specialists at various stages of their careers, and keeping in view the richness and diversity of topics, Islam, State and Modernity is a significant contribution to exploring the various aspects of al-Jabri’s thought, philosophy, and legacy for a wider readership, on topics ranging from Arab–Islamic thought to the state, politics, ethics, education, and the Qur’an phenomenon. It will prove helpful to students and scholars in a wide range of disciplines, ranging from Middle East Studies to Philosophy. Tauseef Ahmad ParrayAssistant Professor, Islamic Studies, Higher Education DepartmentJammu & Kashmir, India

تهدف هذه الدراسة إلى هدفين: الأول نقض ما تشير إليه بعض الدراسات عن ضحالة الدرسات الأخلاقية في المجال العربي بالمقارنة مع مثيلاتها في الفكر الغربي؛ إذ نجد بحوثاً مقدرة في المشرق العربي تتضمن جهود عبد الله دراز، وعبد الرحمن بدوي، وأحمد أمين، وماجد فخري، وغيرهم، وبحوثاً مقدرة كذلك في المغرب العربي تتضمن جهود مالك بن نبي، ومحمد أركون، ومحمد عابد الجابري، ومحمد عزيز الحبابي، وطه عبد الرحمن، وأبي يعرب المرزوقي، وغيرهم. والهدف الثاني: التأكيد على أنّ أزمة الإنسانية المعاصرة هي أزمة أخلاقية أساساً، وأنَّ العلاج ينبغي أنْ يكون من جنس الأزمة؛ أي حلاً أخلاقياً، ولعلَّ هذا ما يُفسِّر الاهتمام المتعاظم بالشأن الأخلاقي في كلا الفكرين؛ الغربي والعربي، ومثلما يُقدِّم الأول إسهامه الخاص به، يُقدِّم الثاني إسهامه انطلاقاً من تجاربه ونصوصه التراثية. The purpose of this study is twofold, firstly to refute the idea of what some studies refer to as a scarcity of moral studies in Arab thought compared to those in Western thought. We find significant research work in the Arab East that include efforts of Abdullah Daraz, Abdul Rahman Badawi, Ahmad Amin, Majid Fakhri, , As well as other research work in the Arab West including the efforts of Malik bin Nabi, Mohammed Arkoun, Mohamed Abed Al-Jabri, Mohamed Aziz Al-Hababi, Taha Abdul Rahman, Abu Yarub Al-Marzouki and others. Secondly to illustrate the nature of the crisis of contemporary humanity, which is essentially a moral crisis, and that the treatment should be of the sage nature; i.e., to emphasize the need for ethical solution. This may explain the growing interest in moral issues in Western thought which provides its own contribution, and Arab thought, which provides its contribution based on its experience and heritage texts.

The paper outlines the interpretation of Sufism formulated by Mohamed Abed Al-Jabri, a contemporary Moroccan philosopher and critic of the Arabic tradition. According to him, Sufism, unknown to Arabic culture until the advent of Islam, originated through a historical conspiracy whereby the Persians attempted to weaken their new Arabic colonisers. Sufism is viewed by him as an evasion and a detachment from life and its problems. It leads its adepts, through the mystical journey, to renounce material life. It plunges its adepts into a way of life where the annihilation of the self in God represents the central value. This annihilation of the self in deity is possible only through the blind obedience of the Seeker (Mureed) to his Master (Sheikh). Therefore, Sufism can only thrive by using tyrannical means. It demands that its adepts, through following a predestined path chosen by God, lose their own volition and freedom in favour of their Master. Breaking the law at the end of the Seeker’s mystical journey reflects, paradoxically, a spiritual accomplishment. Additionally, Sufi orders maintain a congenial relationship with political tyranny. Consequently, I argue, Sufism leads to a loss of human responsibility for oneself and other beings. I also claim that in a post-tyrannical Arabic society, where responsibility for oneself and one’s community should be the centralvalue, Sufi ethics are unable to play a role in the promotion of modern values. For this reason, it should be prevented from shaping the political and social choices of a modern society and constrained to the mystical realm.

The paper outlines the interpretation of Sufism formulated by Mohamed Abed Al-Jabri, a contemporary Moroccan philosopher and critic of the Arabic tradition. According to him, Sufism, unknown to Arabic culture until the advent of Islam, originated through a historical conspiracy whereby the Persians attempted to weaken their new Arabic colonisers. Sufism is viewed by him as an evasion and a detachment from life and its problems. It leads its adepts, through the mystical journey, to renounce material life. It plunges its adepts into a way of life where the annihilation of the self in God represents the central value. This annihilation of the self in deity is possible only through the blind obedience of the Seeker (Mureed) to his Master (Sheikh). Therefore, Sufism can only thrive by using tyrannical means. It demands that its adepts, through following a predestined path chosen by God, lose their own volition and freedom in favour of their Master. Breaking the law at the end of the Seeker’s mystical journey reflects, paradoxically, a spiritual accomplishment. Additionally, Sufi orders maintain a congenial relationship with political tyranny. Consequently, I argue, Sufism leads to a loss of human responsibility for oneself and other beings. I also claim that in a post-tyrannical Arabic society, where responsibility for oneself and one’s community should be the centralvalue, Sufi ethics are unable to play a role in the promotion of modern values. For this reason, it should be prevented from shaping the political and social choices of a modern society and constrained to the mystical realm.

What kind of society does Islamic architecture reflect? What are the basic units and forms of Islamic society associated with Islamic architecture, and what kinds of relationships existed among its individuals? Is Islamic society a ‘uniform society’ or a ‘multi-layered society’? These fundamental questions are at the centre of this study. This paper explores the basic intellectual, social and environmental aspects that have shaped Islamic architecture. It explores these aspects as reflected in the building forms of Muslim societies. Functionalism and interactionism are two major schools of modern sociology. As a social phenomenon, Islamic architecture is examined in the light of these two schools. The urban fabric of the traditional Islamic city as an example of functionalism in architecture is examined with reference to the ruined city of Sāmarrāʾ, in Iraq; and examples of Ottoman architecture are considered as models of interactionism in city planning and architecture. The works of three major figures in contemporary Arab thought, Muḥammad Abed Al-Jabri and ʿAbdullah Al-ʿArawī from Morocco, and Mohammad Al-Anṣārī from Bahrain, are considered in this paper. Their thoughts and views are used as vehicles to test some innate features of Islamic architecture. The influence of language and the desert, two exceptionally important factors that have shaped the culture of Muslim societies and its manifestation in architecture, is also explored. The findings of this paper, although still at a preliminary stage, reiterate the major concepts of the medieval Arab scholar Ibn Khaldūn, in his Muqaddimah, in an architectural context.

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انتشرت لفظة الحداثة في عصرنا الحالي انتشاراً واسعاً، وأخذت مفهومات متعددة، ونحن لا نراها أكثر من أنها امتداد طبيعي للقلق الأوروبي.وسعى التيار الحداثي لتقديم مشاريع تعتمد كلية على مناهج وآليات غربية في دراستها وتعاملها مع القرآن الكريم والسنة، ولعل أهم الذين تقدموا بتلك المشاريع؛ محمد أركون، عبد المجيد الشرفي التونسي، محمد عابد الجابري، حسن حنفي، نصر حامد أبوزيد، الطيب التيزني السوري، محمد شحرور، جمال البنا وغيرهم، وطالبوا بإعادة قراءة القرآن الكريم على ضوء المناهج النقدية الغربية في عملية التقليد الأعمى، ومن ثم نقلوا التجربة الأوروبية بكل آثارها الفوضوية إلى ساحة الفكر الإسلامي. وإن مدعي تجديد الدين من هؤلاء، ليس لهم صلة بالدين أو علومه، بقدر ما تشبعت أفكارهم بمناهج علمانية، فالمراد من جهودهم ليس الدين، وإنما غرس الحداثة بدل الدين، فهي خطَّةٌ تقوم على التَّغيير من داخل البيت الإسلاميِّ من خلال العبث بالنُّصوص الشَّرعيَّة بتحريفها وتفريغها من محتواها الحقيقيِّ، ووضع المحتوى الذي يريدون؛ فهم يَطرحون أفكارَهم وآراءَهم على أنَّها رؤى إسلاميَّة ناشئة عن الاجتهاد في فهم الدِّين. وقد حَمَلَ هذا الاتجاهُ شعار (التَّحديث والعصرنة للإسلام)؛ فهم يريدون منَّا تركَ ما أَجْمَعَتْ عليه الأُمَّةُ من معاني القرآن والسُّنَّة، لفهم جديد مغاير لفهم السَّلَف الصَّالح يكون متناسبًا مع هذا العصر الذي نعيش فيه. الكلمات المفتاحيّة: الحداثة، أوهام، الحداثيون، قراءة معاصرة، العصرنة للإسلام. Abstract In modern times, the word Modernity has spread widely and has become widely understood, and we see it as a natural extension of European concern and confusion. The Modernist Movement strived to present the ideas that rely completely on Western methodologies and approaches in their study and dealing with Qur’an and Sunnah. The most important scholars that have presented these ideas are; Mohammad Arkoun, ‘Abd Al-Majid Sharafi al-Tunisi, Mohammed ‘Abed al-Jabri, Hassan Hanafi, Nasr Hamid Abu Zayd, Tayyeb Tizini, Muhammad Shahrour, Jamal Al-Banna, and others, they called for a re-reading and reinterpret the Qur’an in the light of Western critical approaches. Then, conveyed and brought the European experience and practice with all its chaotic effects to Islamic thought. The slogan of “Renewal of Religion” from these people has no relation to religion (Islam) or its sources, but instead saturated their ideas with secular methods. They tried to instill modernity rather than religion, and misinterpreted the Islamic sources by distorting it and evacuating it from the true context and setting it with their own understanding. They claim their ideas and opinions as the effort to understand religion and carried the slogan of “Modernization and Modernization of Islam”; they want us to leave the consensus of the Muslim scholars on religious issues (Ijmaa’ al-Ummah) especially relating to the meaning of the Qur’an and Sunnah and bring us to a new views and understanding on religious issues which are contradictory to the views of the past Muslim scholars (al-salaf al-soleh) to fulfill their opinions. Keywords: Modernity, Misunderstanding, Modernists, Contemporary Reading, Modernization of Islam.

The point of this study is the thought of Muhammad Abed al-Jabiri about the moral concept in Islam. Al-mashlahah, according to al-Jabiri, is the moral principle of Islam. Al-mashlahah represents the pure principle of Islamic ethics stemming from al-Qur’an and as-Sunnah. This theory based on the principle of utility; good and ugly determined by consequence of the act, non-action itself. Worthwhile action in al-mashlahah category must be relied on universal of syari’at (taking care of religion, soul, clan, properties, and mind). Al-mashlahah woke up above the principle of compatibility between mental activity and texts. Al-mashlahah does not characterizes secular and therefore can be made alternatively to Utilitarianism.

Muhammad Abed Al-Jabri (1935-2010) is a famous philosophical and scientific figure in contemporary Arab thought. He is the author of the philosophy of "the Arab mind" and "the criticism of the Arab mind." He tried to establish his theory of looking at the ancient Arab heritage and modern Arab thought. He also tried to view them according to the critical vision criteria, which he laid the methodological foundations for in his essential philosophical writings, especially in the critique of the Arab mind trilogy. In this study, I seek to analyze and study various aspects of his analytical and critical approach towards Al-Ghazali and his theoretical creativity. As well as revealing the specificity of his position on the intellectual path of Al-Ghazali himself, based on the sequence of his books, Al-Jabri considered Al-Ghazali's personality as a large and complex problem, so that It is challenging to define entirely and accurately. However, this does not exclude him from the possibility of defining the criteria of science in general and philosophy in particular. In this research, I tried to reveal that the position of Al-Jabri himself represents in some sense the continuation of the problematic and complexity of Al-Ghazali himself. Al-Jabri raised more problems than the answer to them. And the controversy remains and is getting stronger. The research into the personality and works of Al-Ghazali seems to have been and will remain for a long time due to the problematic character of Al-Ghazali himself, the diversity and differences of his intellectual, creative writing, and his tortuous nature. Hence, this study constitutes a contribution in this field.

Abstract: 'Irfa>ni criticism is motivated by al-Jabri's anxiety that claims superiority intuition of human rationality. It means that 'Irfa>ni does not realize sense authority in the process of knowledge construction, to be questioned, and even sued. Al-Jabri assumes that 'Irfa>ni actually does not represent the highest reasoning models that are able to enrich truthful. Mystics claim that 'Irfa>ni is unreasonable because the level of its reasoning is higher than human brain. Furthermore, it could not be proven by scientific objectively, just imaginative intuition. Moreover, its reasoning is irrationality and consists of mythological elements and fantasy. In hence, 'Irfa>ni is the lowest rungs of Arabian Islamic epistemology which has lost its critical dimension.Keywords: Tura>th – ‘As}r al-Tadwi>n – al-Zama>n al-Tszqa>fi –la raison constituante (al-‘aql al-mukawwin) – la raison constituée (al-‘aql al-mukawwan) – al-‘Aql al-‘Irfa>ni

Some ideologies of philosophy thinking, such as Rationalism, Empirism, and Positivism which were born in western countries could not be accepted easily in the Muslim countries many years ago. However, the awareness for not to refuse the mindset or western epistemology, finally could be tolerated by the Muslim scholars, such as Muhammad Abid aljabiri who strived to introduce his new theory of Bayani, Burhani, and Irfani. Those three theories are not substantially different from western epistemology. With different rhetoric, aljabiri strived to make his theories became a bridge to the contemporary Islamic thinking. The source of the Bayani thinking theory is from texts or messages from God, while the Burhani thinking theory is from the reality of nature, humanities and religion. Meanwhile, the theory of Irfani thinking is from the experience of the deepest soul or it is called reflective in the term of Isyroqi tradition. In addition, the theories are also as a reflection of his sadness toward the bad reality of the disability of the Arabian people to follow modem civilization.

Some orientalists doubted the authenticity of Arabic grammar, followed by some Arab thinkers. In this article, I tried to show that the up-growth of Arabic grammar arose far from any foreign influence, whether this influence was direct from Indian culture or Greek culture, or indirectly through The impact of translations made by these two cultures at the hands of the Persians of the Syriacs, and I used in this matter the opinions of Arab and foreign thinkers who supported the emergence of Arabic grammar Under the auspices of the Arab-Islamic culture, such as: Muhammad Al-Tantawi, who acknowledged the originality of Arabic grammar. And Abdel-Fattah Al-Dajani, who refuted any Greek or Syriac influence on him. And Abed Al-Jabri, who tried to differentiate between the Aristotelian and Arabic categories. And Muhammad Khair Al-Halawani, who tried to respond to all those who claimed foreign influence on the Arabic grammar. Littmann, who showed that the Arabic grammar arose away from any for.

Dalam studi pemikiran Islam zaman modern ini, hermeneutika merupakan trend baru yang sebelumnya tidak mendapat cukup banyak perhatian dari sarjanawan dan cendikiawan muslim. Hermeneutika mulai banyak digemari setelah informasi dan pengetahuan tentangnya banyak menggeliat setelah banyak tulisan dan karya yang muncul dari penulis dan cendikiawan Arab kontemporer. Adapun kata hadis, yakni adalah segala sesuatu yang diambil dari Rasulullah SAW, baik berupa sabda, perbuatan, taqrīr, atau sifat-sifat beliau baik di masa sebelum beliau diangkat menjadi rasul, ataupun sesudahnya. Beberapa sarjana Muslim yang to some extent menerima Hermeneutika, tentang bagaimana memahami ayat-ayat Alquran dan Hadis Nabi Muhammad SAW antara lain Fazlur Rahman, Mohammed Talbi, Nasr Hamid Abū Zaid, Muhammad Abid Al Jabiri, Aminah Wadud, Muhammad Sabesthari, Muhammad Syahrur, Abdullah Saeed, dan masih banyak lagi. Salah satu tokoh Muslim yang melakukan upaya tersebut, ialah Abū Syuqqah.

This study aims to present and discuss the position of Dr. Muhammad Abed al- Jabri on the Qur’an arrangement, and the issue of al- Makki and al- Madani, and to present and discuss his position on the orientalists ’arrangement of the suras of the Noble Qur’an according to descent. It is an analytical study, in which it followed the descriptive, analytical and comparative approach, and the study reached many results, the most important of which are: 1- The most correct view in the Qur’an arrangement is that it is my arrest, not the action of the hard-working Companions. 2- The Companions differed in the order in which the Qur’anic verses were revealed, and they had many narrations regarding that. 3- The interest of the Orientalists was so great that some people thought that researching the history of the Qur’an was one of the innovations of the Orientalists in the sciences of the Qur’an, and we have proven in this research the error of that illusion.